This overview draws upon diverse examples of learning circles identified
in Indigenous communities across Canada. In both rural (on reserve) and
urban (off reserve) centres Indigenous people gather in circles seeking
self-knowledge, individual and community survival, well-being, and wholeness.
Indigenous community organizations such as friendship centres, health
centres, libraries, literacy programs, healing lodges, and band administration
offices were instrumental in the identification of learning circles that
exist in various forms. In this study, we identified a broad range of
learning circles in the Indigenous community that support and engage
its members in purposeful and experiential learning. This overview includes
and reflects upon the diversity of learning circles identified in the
study, along with learning circles that were observed more closely.

The revitalization of circles throughout the Indigenous community beginning
in the 1960s offered Indigenous people a return to the multidimensional,
holistic, and relational reality of Indigenous approaches to teaching
and learning. Indigenous philosophies of teaching and learning
are characterized and formed by experience, observation, communal relationships,
ceremony and sacred ecology, artistic and mythical elements, psychological,
and spiritual connections. These characteristics are integral and consistent
in the diversity of learning circles identified in the Indigenous community.

Learning circles in the Indigenous community support cultural and linguistic
revitalization, build community, strengthen identities, celebrate diversity,
and respond to political, social, economic, health, and spiritual aspirations
of Indigenous people. Common to all of the learning circles identified
in this project is an underlying desire for reclaiming and healing the
trauma of colonization that has eroded Indigenous cultures and languages,
separated families, and seriously disrupted the identity of Indigenous
people and their sense of place in the world. Circles provide Indigenous
people with a safe and supportive environment in which to give voice
to lateral violence, unresolved grief, fear, anger, and shame that have
created and sustained unhealthy behaviors in Indigenous families and
communities. The circle itself creates a sacred space that orchestrates
healing by working to restore balance and harmony, well-being, joy and
love, humour, and enlightenment. The very nature of circles is conducive
to healing (teaching and learning) and can significantly form and strengthen
the identities of Indigenous people individually and collectively.

The development of voice plays a crucial role in the learning circles
identified in the Indigenous community. Many of the learning circles
that were interviewed via telephone, email, or personal visits favour
oral tradition and view speaking and/or listening as active participation.
With the exception of the Family History Circle, almost no print or written
materials were used in the identified circles. All of the circles
build on oral fluency and encourage participants to listen, observe,
remember, and share. Some circles use drumming and singing to help Indigenous
people find their voice and reconnect with cultural teachings, stories,
and philosophies that offer new insight and ways of being in the world.
Other circles foster a healing relationship with the land and sacred
ecology, through ceremonies, sweat lodges, fasting, and harvesting traditional
foods to eat and nourish their bodies. Learning circles that build upon
and strengthen oral tradition, foster individual and community well-being,
and encourage spiritual wholeness also support each individual in telling
their own stories.

Storytelling in its many forms is evident in learning circles and valued
in Indigenous communities. Communities of people have always listened
to and shared stories to warn of danger, gain new insight, solve problems,
celebrate change, and make spiritual connections. These stories come
from our relations and ancestors to support continual and life long learning.
Elders and traditional teachers use storytelling to remind us that we
were made with two ears and one mouth. And that because of our design
it is our nature to listen twice as much as we talk. The gift of two
ears and one mouth is the ability to hear things from more than one side
and to speak one truth. These skills are especially desirable in the
Indigenous community and when listening to stories. Stories offer insight
about people, places, and the world.

In learning circles every participant is seen as a teacher and a learner,
although every circle has a lead participant that facilitates and supports
the circles process. In some of the learning circles the lead participant
may change or vary from meeting to meeting depending on the topic or
event. The lead participant is essentially determined by what gifts,
knowledge or skills support the circle needs or aspirations at that time.
This concept of leadership is generally accepted as the natural flow
of things or is decided upon collectively. The sharing of personal stories
and individual experiences are common and welcomed within the circle.
Each participant is respected for the unique perspective and gifts they
bring to the circle and are considered valuable to the whole. In
the Sewing Circle for example, each participant has opportunities to
share their skills and abilities related to sewing, and, by being receptive
to the sharing of others, has learned collectively through participation.

Learning circles in the Indigenous community maintain a primarily informal
and flexible approach to teaching and learning that honours the circle
as sacred, reflects the natural reciprocity of relationships, and respects
the autonomy of individuals. The circles tend to be inclusive and responsive
to the spiritual, emotional, intellectual and physical needs and aspirations
of participants, who guide and shape the direction of their learning
circle. Learning circles in the Indigenous community often include or
are centered on experiential learning opportunities. Each learning circle
offers participants the opportunity to build, create, or make something
whether it is a craft, drum, family tree, or food to share with the circle.
Experiential and peer learning opportunities are significant to learning
circles identified in the Indigenous community.

Indigenous community organizations such as friendship centres, health
centres, libraries, literacy programs, healing lodges, and band administration
offices play a crucial role in building community through their support
of learning circles. Many of the learning circles identified in
this projected are founded in partnership with community members and
community organizations. The Family History Circle and Hand Drum Circle,
for example, may not have been possible without the support of Kanhiote
Library and the Barrie Native Friendship Centre. These organizations
and others have offered their support by providing a space for circles
to meet, encouraging staff to volunteer as facilitators, making donations,
including them in their newsletters, or supporting fundraising initiatives. Enaahtig
Healing Lodge and Learning Centre supported the Sewing Circle by inviting
them to make gifts to be given away at lodge events and ceremonies. In
return a donation was given to the circle to support their need for materials.
Without the support of organizations in the Indigenous community it would
be difficult for learning circles to meet and carry out many of their
activities, including fundraising for special workshops and guest facilitators.

In summary, the learning circles identified in the Indigenous community
worked towards and promoted cultural literacy, healing, and self-knowledge
in an environment rich in kindness, caring, and respect. There were no
prerequisites for participating in these circles, only a desire to learn,
share, build relationships, strengthen community, and celebrate the unique
identity and experiences of Indigenous peoples.